netari avgustine _ qristianobis maswavlebeli

krebulis Semdgeneli da samecniero redaqtoriTengiz iremaZe

ST. AUGUSTINE _ TEACHER OF CHRISTIANITY

Edited by Tengiz Iremadze

Tbilisi 2017 Tbilisi

axali saqarTvelos universitetikavkasiuri filosofiisa da Teologiis

samecniero-kvleviTi arqivi

New Georgian UniversityArchive of Caucasian Philosophy and Theology

krebulis Semdgeneli da samecniero redaqtori:

profesori, doqtori Tengiz iremaZe

Edited by Prof. Dr. Tengiz Iremadze

recenzentebi:

akademikosi guram TevzaZe

profesori, doqtori giorgi baramiZe

Reviewers:

Academician Guram Tevzadze Prof. Dr. Giorgi Baramidze

pirveli gamocema, 2017

First Edition, 2017

© kavkasiuri filosofiisa da Teologiis samecniero-kvleviTi arqivi, 2017

© Archive of Caucasian Philosophy and Theology, 2017

daibeWda Sps `favoriti stilSi~, 2017

Tbilisi, CubinaSvilis 50

ISBN 978-9941-27-295-0

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sarCevi

winaTqma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Tengiz iremaZenetari avgustine da qarTuli azrovneba . . . 9

lali zaqaraZenetari avgustine XX saukunis marTlmadideblur TeologiaSi . . . . . . . . . . 38

helmut Snaideritrinitaruli Teologiis ganviTareba da misi kulminacia avgustinesTan . . . . . . . . 82

tom klefmanidro da maradisoba avgustinesTan . . . . . . . . 119

udo rainhold iekilokalizacia _ suli _ tvini.Sua saukuneebis tvinis filosofiis sawyisebi avgustinesTan . . . . . . . . . . . . . . . . . 144

giorgi xuroSviliRvTisa da adamianis qalaqTa konfliqti netari avgustines naazrevSi . . . . . . . . . . . . . 176

mixeil gogatiSvilipolitikis Teologiuri proeqti: netari avgustine da erik fiogelini . . . . . 186

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ioaxim fon vedelimomavali drois Teoriidan awmyo drois Teoriamde: avgustine da dRevandeli politikuri azrovneba . . . . . . . . . . . . . . . . . . 208

reziumeebi inglisur enaze . . . . . . . . . . . . . . . . 233

saxelTa saZiebeli . . . . . . . . . . . . . . . . . . . . . . . . . 242

krebulis avtorebi . . . . . . . . . . . . . . . . . . . . . . . . 248

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Contents

Editor’s Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Tengiz IremadzeSt. Augustine and Georgian Thought . . . . . . . . . . . . 9

Lali ZakaradzeSt. Augustine in the 20th Century Orthodox Theology . . . . . . . . . . . . . . . . . . . . . . . . . 38

Helmut SchneiderThe Development of Trinitarian Theology and Its Culmination in St. Augustine’s Thought . . . . . . 82

Tom KleffmannSt. Augustine on Time and Eternity . . . . . . . . . . . 119

Udo Reinhold JeckLocalization _ Soul _ Brain.The Beginnings of the Medieval Philosophy of Brain in Augustine . . . . . . . . . . . . . . . . . . . . . . 144

Giorgi Khuroshvili Conflict of the Cities of God and Man in St. Augustine . . . . . . . . . . . . . . . . . . . . . . . 176

Mikheil GogatishviliTheological Project of Politics: St. Augustine and Eric Voegelin . . . . . . . . . . . . . . 186

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Joachim von WedelFrom Future Tense Theory to Present Tense Theory: Augustine and Today‘s Political Thought . . . . . . . . . . . . . . . 208

Abstracts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242

Notes on Contributors . . . . . . . . . . . . . . . . . . . . . . . . 250

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winaTqma

netari avgustines filosofiuri da Teolo-giuri memkvidreobis Tanamedrove azrovnebis konteqstSi Seswavlisa da analizis mizniT, 2016 wlis 22-23 seqtembers, axali saqarTvelos universitetis kavkasiuri filosofiisa da Te-ologiis samecniero-kvleviTi arqivis organi-zebiT, Catarda saerTaSoriso samecniero kon-ferencia `netari avgustine _ qristianobis mas-wavlebeli~, romelSic, qarTvel filosofos-ebTan erTad, monawileobdnen netari avgustines Semoqmedebis cnobili ucxoeli specialistebi.

winamdebare krebuli swored am konferenci-is masalebs moicavs da masSi netari avgustines Semoqmedebis aqtualuri aspeqtebia wina planze wamoweuli. droisa da maradisobis, sulisa da sxeulis, RvTisa da adamianis qalaqTa filo-sofiuri da Teologiuri problemebis ganxil-vis gverdiT, sagangebo yuradReba eqceva netari avgustines naazrevis recefciisa da transfor-maciis analizs qarTul Teoriul azrovnebasa da, saerTod, XX saukunis mniSvnelovan marTl-madidebel TeologTa naazrevSi. aRsaniSnavia isic, rom zemoT miTiTebuli Tematuri speqtri warmodgenili krebulis avtorTa mier inter-disciplinuri kvlevebis WrilSia ganxiluli.

vfiqrobT, rom winamdebare samecniero krebu-

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li kidev ufro gazrdis netari avgustines Teori-uli memkvidreobis mimarT interess saqarTveloSi, miT ufro, rom am didi qristiani filosofosisa da Teologis Semoqmedeba dResac uaRresad mniS-vnelovania qristianuli azrovnebis mravali fun-damenturi sakiTxisa da problemis gadaWris dros.

aRsaniSnavia isic, rom qristianuli filo-sofia dRes mravali mwvave problemisa da ga-mowvevis winaSe dgas. misi erT-erTi mTavari ga-mowveva sakuTari warsulis adekvaturi recefci-isa da transformaciis problemas exeba. cxadia, rom es problema uaRresad mravalwaxnagovania.

ismis sakvanZo kiTxva: ra saxis mimarTeba unda hqondes Tanamedrove qristianul filo-sofias sakuTar tradiciasTan, rom man qris-tianuli moZRvrebis safuZvelmdebare debule-bebis/principebis maradi aqtualoba, cxovelmy-ofeloba warmoaCinos da aCvenos? vfiqrobT, rom am rTuli amocanis daZlevis procesSi, uwinares yovlisa, swored netari avgustines mdidari qristianuli moZRvrebac unda gaviT-valiswinoT, romlis adekvaturi aTviseba da ganmarteba qristianuli rwmenis istoriuli ar-sis saTanadod axsnaSic dagvexmareba.

Tengiz iremaZe axali saqarTvelos universiteti

kavkasiuri filosofiisa da Teologiis samecniero-kvleviTi arqivis direqtori

19 agvisto, 2017 weli

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ABSTRACTS

Tengiz Iremadze

ST. AUGUSTINE AND GEORGIAN THOUGHT

In Georgian philosophical and theological thought, until now, St. Augustine never has been a subject of the special scientific study. Mostly, Georgian thinkers paid fragmentary, episodic attention to the rich creative work of this great philosopher and theologian. This is due to many reasons. First of all it should be noted that the first Greek translation of St. Augustine was performed only in the XIV century. Therefore, in the Byzantine world Augus-tine‘s thought became known much later than it would have been desirable. Hence, St. Augustine remained an unknown treasure of Christianity for Georgian thought as well, because medieval and early modern Georgian think-ers were studying Christian thought at first in Greek and later in Russian.

This paper divides St. Augustine’s reception in Geor-gia into three stages and outlines the basic trends which attracted the attention of Georgian thinkers.

(1) In early modern Georgian thought (Anton Bagra-tioni, Iona Khelashvili) St. Augustine is considered in a positive way with fruitful results. Here, Augustine’s ideas about the soul are an important basis for the teaching about the categories which is one of the basic components of Christian philosophy.

(2) In the first half of the XX century Soviet Georgian

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philosophical historiography _ because of the political pressure _ was considering St. Augustine in a negative light and considered him to be a representative of ~reac-tionary ideology”. In the second half of the same century the situation in this regard had improved, St. Augustine`s reception became less hostile.

(3) At the end of the XX century and beginning of the XXI century, in Georgian philosophical historiography, a ~process of de-ideologization” has started and had a pos-itive impact on the reception of St. Augustine’s Christian philosophy. The papers or chapters of philosophical text-books written on St. Augustine properly acknowledge his contributions to Christian philosophy.

If we take into consideration the number of St. Au-gustine’s Georgian translations and scientific studies of his creative work, it should be said that serious study of this great Christian philosopher and theologian remains urgent.

Lali Zakaradze

ST. AUGUSTINE IN THE 20TH CENTURY ORTHODOX THEOLOGY

Saint Augustine’s works have had profound influence on Christian theology and philosophy. In his oeuvre he dis-cussed almost all important aspects of Christian thought. From the perspective of Eastern Christianity Augustine is a controversial thinker: there are many passages in his

ABSTRACTS

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texts which do not coincide with the established views in Orthodox theology. Therefore, the assessments of St. Au-gustine’s complex thought are not unequivocal: alongside more or less balanced views there exist also one-sidedly critical positions. Despite this, Augustine has always re-mained an authoritative figure in Eastern Christianity. But it should be mentioned, that in Orthodox theology Augus-tine’s theological-philosophical legacy was not scrutinized as thoroughly as in Western theology. In this regard, the analysis of the 20th century Orthodox theology offers very interesting insights. In the present paper the author an-alyzes the influence and assessment of St. Augustine in the works of Vladimir Lossky, John Meyendorff, Seraphim Rose, Christos Yannaras as well as in contemporary Rus-sian philosophy and theology. According to the author, the comparative analysis of these texts shows that St. Augus-tine’s theological-philosophical legacy still contributes to the productive dialogue between Eastern and Western Christianity.

Helmut Schneider

THE DEVELOPMENT OF TRINITARIAN THEOLOGY AND ITS CULMINATION IN

ST. AUGUSTINE’S THOUGHT

In this paper the author analyzes different aspects of the development of Trinitarian theology in the 4th centu-ry CE (geographical and political factors, the issue of lan-

ABSTRACTS

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guage differentiation in the Mediterranean region, various debates on Trinity and decisions of the Church councils). According to him, in order to understand properly St. Au-gustine’s views on Trinity, it is necessary to take into con-sideration the following factors: biblical statements (espe-cially in the New Testament), interpretations and theolog-ical views of the Church Fathers, decisions made by the Church councils, and trinitarian schemes of Neoplatonic philosophers (Numenios, Plotinus, Marius Victorinus, Por-phyry). The second part of the paper focuses on St. Au-gustine’s understanding of the Trinity and outlines its main elements (the unity, simplicity and three-personality of God; inner-godly processes: the begetting of the Son and the procession of the Holy Spirit; man as the image of the trinitarian God and God’s image in love; triadic schemes and the notion of personality in St. Augustine’s thought).

Tom Kleffmann

ST. AUGUSTINE ON TIME AND ETERNITY

In order to analyze St. Augustine’s views on time and eternity, the author focuses mainly on the 11th book of the Confessions. This analysis is supplemented by a discussion of book 12 from the same treatise and passages from The City of God. At the beginning the conception of time in St. Augustine’s thought is analyzed. Time is an extension of the soul or mind. But we should not understand this state-ment of St. Augustine as the affirmation of subjectivism,

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because according to St. Augustine, time is exactly that by means of which consciousness can perceive and compare movements existing in the world. The possibility of a com-parison of various kinds of movements leads us to the no-tion of common time. With regard to eternity we should take into consideration the fact that there exists a relation between the eternally living God and the world which ex-ists in time. Therefore, we have to answer the question, what does this relationship means to God on the one hand and to human beings on the other hand. The key to this difficult question lies in the fact, that God himself is this relationship in his eternity. God as the logos, as the word (by which the world existing in time was created) became man who existed in time. When the human soul grasps the meaning of the words of the Gospel (which are pro-nounced in the dimension of time), he negates himself as the entity who exists in time and apprehends the eternal word which is beyond any discourse existing in time.

Udo Reinhold Jeck

LOCALIZATION _ SOUL _ BRAINTHE BEGINNINGS OF THE MEDIEVAL

PHILOSOPHY OF BRAIN IN AUGUSTINE

The beginnings of the philosophy of brain can already be traced by ancient Greek thinkers. Therefore, the me-dieval philosophy of brain had its roots in ancient legacy. Alongside with pagan philosophers, Christian authors also

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tried to localize the soul in the body. By critical reception of ancient authors they had developed their own theories of localization. Early Christian theories on the localization of the soul affirmed cardiocentric hypothesis, i.e. that the localization of the soul is in the heart. In his early works St. Augustine rejected the existence of the nervous system which could transfer the impulses to the soul. Augustine relied on the thesis that something material could not act as a medium in the subtle process of the soul-body com-munication. Although, subsequently Augustine gradually developed his own theory of the cerebral localization of the soul. He tried to reconcile biblical statements with the anatomical knowledge of his time. His conclusions can be formulated as follows: 1. Bible and anatomical research of the brain do not contradict each other; 2. The soul is con-nected to the brain which is the ~instrument” of the soul. By these statements Augustine overcame the rejection of the anatomical knowledge which was quite widespread in the early Christian era and gave significant impulses to the philosophical research of brain-soul problem.

Giorgi Khuroshvili

CONFLICT OF THE CITIES OF GOD AND MAN IN ST. AUGUSTINE

In The City of God Saint Augustine of Hippo (354-430) describes the origins and development of the two cities. One of them is the earthly city or city of men; the historical

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symbol of which is Babylon, a place of wickedness and sin, doomed to enmity, destruction and ultimate death. The second one is the heavenly city or the city of God, the his-toric incarnation of which is Jerusalem, the city of piety and the virtue; its ultimate destiny is peace and everlasting life.

Despite the evident differences between cultures, nations and languages, St. Augustine makes the main dif-ference between these two groups _ God’s heavenly city and the earthly city of men. An immanent understanding of these two groups will only be possible if they have the corresponding earthly equivalents, for Augustine equiva-lent to the city of men is Rome.

In St. Augustine, the basis and aims of the authority are not related to the foundations and goals of the state, he gives priority to the authority which should fulfill the will of God: prevent the conflict between men and help the members of the city of god to suppress their earth-ly temptations. In St. Augustine politics has meaning only in religious context, besides theological purpose, he does not give much importance to other purposes of politics. He makes a theological evaluation of politics and criticizes political practices; this criticism is largely based on an al-ternative model developed in the image of the city of God. This is an ideal city which is so justly organized that earthly alternatives cannot compete with it. The City of God is a kind of pattern in light of which every political body should be measured. In this way, the vulnerability of the earthly city becomes more emphatic, and thus Augustine pushes his readers to join the city of God.

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Mikheil Gogatishvili

THEOLOGICAL PROJECT OF POLITICS: ST. AUGUSTINE AND ERIC VOEGELIN

The intellectual legacy of St. Augustine influenced Western political thought to a considerable degree. In the beginning of the paper the author analyzes the reception of the notion of subjectivity in St. Augustine by E. Voegelin. Voegelin understands Augustine’s Confessions as a form of meditation. In the process of meditation the soul reaffirms his own subjectivity. Therefore, the person who seeks the God, in this very process grasps the essence of his own individuality. Such a type of meditation was unknown for ancient philosophy where attempts were made to subordi-nate the individual to the ideal of the polis or general wel-fare (political projects of Plato and Aristotle). The author pays particular attention to the process whereby the sacral hierarchy of being on which Augustine’s doctrine is rested, is challenged and substituted by modern hierarchies and political systems which have similar claims but which do not legitimize themselves referring to the transcendental realm. In this context the works of E. Voegelin have partic-ular importance. According to the author, Voegelin’s con-ceptual framework still helps us to understand better the ongoing political processes.

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Joachim von Wedel

FROM FUTURE TENSE THEORY TO PRESENT TENSE THEORY: AUGUSTINE AND TODAY‘S

POLITICAL THOUGHT

The author demonstrates Augustine‘s central role as a reference point for time conceptions in European polit-ical thought. He describes, relying on the Civitas Dei, Au-gustine’s uncompromising contradiction to the Antique presentism of a `nunc stans~ as a target-oriented for-ward-orientation with an anthropomorphic and biographi-cal incarnation (the ̀ Civitas Dei~) being on a walk between start and destination point. Dominating well into the mod-ern Era, this forward orientation is shared by Marx, who introduces but a minor change in replacing the Civitas Dei by the proletariat. But already since in the 16th centu-ry, presentist positions gain ground and today dominate completely. They reject any future orientation e.g. within post-modernist thought or for antitotalitarian or ecological reasons. They neither replace the Civitas Dei, nor support the idea, that any substantially better general situation is worth being looked for. The large mainstream of political theory in the second half of the 20th century rather no-where sees the existing political system as fundamentally wrong. So political thought today, with this transition from an Augustinian future-orientation to a totally prevailing present-orientation, has returned to a pre-Augustinian sit-uation.

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krebulis avtorebi

mixeil gogatiSvili _ axali saqarTvelos universitetis profesori filosofiis mimarTulebiT. grigol rob-aqiZis saxelo bis universitetis profesori filo-sofiisa da socialur mecnierebaTa mimarTulebiT.

ioaxim fon vedeli _ SCeCinis universitetis profesori, amave universitetis politikur mecnierebaTa Teo-riisa da meTodologiis kaTedris gamge (SCeCini, po-loneTi).

lali zaqaraZe _ SoTa rusTavelis saxelmwifo universi-tetis profesori filo sofiis mimarTulebiT. axali saqarTvelos universitetis kavkasiuri filosofii-sa da Teologiis samecniero-kvleviTi arqivis kavka-siuri filosofiis ganyofilebis gamge.

giorgi TavaZe _ axali saqarTvelos universitetis aso-cirebuli profesori filosofiisa da socialur mecnierebaTa mimarTulebiT. amave universitetis ka-vkasiuri filosofiisa da Teologiis samecniero-kv-leviTi arqivis direqtoris moadgile. filosofii-sa da socialur mecnierebaTa kvleviTi institutis direqtoris TanaSemwe (grigol robaqiZis saxelobis universiteti).

udo rainhold ieki _ boxumis ruris universitetis profesori filosofiis mimarTulebiT (boxumi, germania). rainland vestfalen lipes gamoyenebiT mecnierebaTa universitetis profesori mecnieruli meTodebis ganxriT (boxumi, germania). grigol rob-aqiZis saxelobis universitetis profesori filo-sofiis mimarTulebiT. amave universitetis filo-sofiisa da socialur mecnierebaTa kvleviTi insti-

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tutis politikur mecnierebaTa ganyofilebis gamge. axali saqarTvelos universitetis profesori fi-losofiis mimarTulebiT. amave universitetis kavka-siuri filosofiisa da RvTismetyvelebis samecnie-ro-kvleviTi arqivis ucxoeTis ganyofilebis xelmZ-Rvaneli.

Tengiz iremaZe _ axali saqarTvelos universitetis pro-fesori filosofiis mimarTulebiT. amave universite-tis kavkasiuri filosofiisa da Teologiis samecnie-ro-kvleviTi arqivis direqtori. grigol robaqiZis saxelo bis universitetis profesori filosofiisa da socialur mecnierebaTa mimarTulebiT. amave uni-versitetis filosofiisa da socialur mecnierebaTa kvleviTi institutis direqtori.

tom klefmani _ sistemuri Teologiis profesori kase-lis universitetis evangeluri Teologiis insti-tutSi (kaseli, germania).

helmut Snaideri _ grigol robaqiZis saxelo bis uni-versitetis profesori filosofiis mimarTulebiT. amave univer sitetis filosofiisa da socialur mec-nierebaTa kvleviTi institutis filo sofiis isto-riis ganyofilebis gamge. axali saqarTvelos univer-sitetis profesori filosofiis mimarTulebiT.

giorgi xuroSvili _ axali saqarTvelos universite-tis asocirebuli profesori filosofiis mimar-TulebiT. filosofiisa da socialur mecnierebaTa kvleviTi institutis mecnier-TanamSromeli (grigol robaqiZis saxelobis universiteti).

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NOTES ON CONTRIBUTORS

Prof. Dr. Mikheil Gogatishvili _ Professor in Philosophy at New Georgian University (Poti, Georgia). Professor in Philosophy and Social Sciences at Grigol Robakidze University (Tbilisi, Georgia).

Prof. Dr. Tengiz Iremadze _ Professor in Philosophy at New Geor-gian University (Poti, Georgia). Director of the Archive of Cau-casian Philosophy and Theology (New Georgian University). Professor in Philosophy and Social Sciences at Grigol Robaki-dze University (Tbilisi, Georgia). Director of the Institute of Philosophy and Social Sciences (Grigol Robakidze University).

Prof. Dr. Udo Reinhold Jeck _ Professor in Philosophy at Ruhr Uni-versity Bochum (Germany). Professor of Scientific Methods, Evangelische Hochschule Rheinland-Westfalen-Lippe, Univer-sity of Applied Sciences (Bochum, Germany). Professor in Philosophy at Grigol Robakidze University (Tbilisi, Georgia). Head of the Department of Political Science of the Institute of Philosophy and Social Sciences at Grigol Robakidze Uni-versity. Professor in Philosophy at New Georgian University (Poti, Georgia). Director of the Foreign Department of the Archive of Caucasian Philosophy and Theology (New Georgian University).

Prof. Dr. Tom Kleffmann _ Professor in Systematic Theology of the Institute of Evangelical Theology at the University of Kas-sel (Kassel, Germany).

Assoc. Prof. Dr. Giorgi Khuroshvili _ Associate Professor in Philos-ophy at New Georgian University (Poti, Georgia). Researcher at the Institute of Philosophy and Social Sciences (Grigol Ro-bakidze University).

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Prof. Dr. Helmut Schneider _ Professor in Philosophy at Grigol Robakidze University (Tbilisi, Georgia). Head of the Depart-ment of History of Philosophy (Institute of Philosophy and Social Sciences). Professor in Philosophy at New Georgian University (Poti, Georgia).

Assoc. Prof. Dr. Giorgi Tavadze _ Associate Professor in Philo-sophy and Social Sciences at New Georgian University (Poti, Georgia). The Deputy Director of the Archive of Caucasian Philosophy and Theology (New Georgian University). Senior Researcher and Deputy Director at the Institute of Philosophy and Social Sciences (Grigol Robakidze University).

Prof. Dr. Joachim von Wedel _ Professor at the University of Szczecin (Poland). Head of the Chair for Theory and Metho-dology of Political Science at the University of Szczecin.

Prof. Dr. Lali Zakaradze _ Professor in Philosophy at Shota Rus-taveli State University (Batumi, Georgia). Head of the Depart-ment of Caucasian Philosophy at the Archive of Caucasian Philosophy and Theology at New Georgian University (Poti, Georgia).